Journal articles: 'Russian intelligentsia'

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Zdravomyslova, О. M., and N. V. Kutukova. "Intelligentsia Like a Challenge: the Identity of the Russian Intelligentsia in the 21st Century." Concept: philosophy, religion, culture, no. 1 (July 7, 2020): 7–20. http://dx.doi.org/10.24833/2541-8831-2020-1-13-7-20.

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The article is devoted to the problem of the Russian intelligentsia identity formation in the 21st century. The authors trace a historical path that the Russian intelligentsia has gone through. Russian philosophers of the 20th century rated this path as tragic, noting that the intelligentsia itself wrote its own history, having captured it in great cultural texts well known in Russia and in the world. The need to understand oneself, one’s purpose, to understand the peculiarity of the situation in Russia and the world is an expression of the intelligentsia’s self-consciousness. Cultural memory, allowing the intelligentsia to maintain its own integrity, plays a leading role in shaping the identity of the intelligentsia. It allows for its own integrity to be maintained. The Russian intelligentsia is a socio-cultural type, including the complex mix of ideas and values which has been shaped since the end of the 18th century in difficult historical conditions. From the beginning, the intelligentsia tried to solve the problem of Russian modernization through enlightening, initiating social changes and participating in them. The Russian intelligentsia formed a special character - psychological traits and behavior, opposite to the type of European intellectuals. Until now, the Russian intelligentsia argues about itself, becoming sometimes closer to European intellectuals, but affirming sometimes its singularity. Nevertheless, in modern Russia there is a widespread perception that the intelligentsia is being replaced by a class of intellectuals - professionals, experts, and public intellectuals which strive to influence the formation of public discourse and the discourse of power. In the course of post-Soviet transformations, the intelligentsia began to lose not only the role of public and political actor, but also the role of the moral elite. The consequences of this process are destructive for younger generations and society as a whole. The study conducted by the authors of the article shows that the discourse of intelligentsia is changing as well as the discourse about it, although the intelligentsia is being constructed in a process of permanent dispute about the past, present and future of Russia. At the same time, intellectual identity is being formed in this dispute. So, it would be wrong to perceive the Russian intelligentsia as an unchanging phenomenon. Its openness to cultural and social changes allows us to talk about the formation of the intelligentsia of the 21st century. The study also reveals that the attitudes towards the intelligentsia expressed by the young generation of educated Russians living in an open, global world, are changing. The new vision of the intelligentsia is similar to its European perception as an intellectual elite. At the same time, a desire of young Russians to turn to the values historically constituting the moral code of the Russian intelligentsia, is observed. Thus, it cannot be said that the intelligentsia has disappeared from Russian public life; instead, the intelligentsia identity is a cultural challenge for the younger generation of modern Russians.

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Radley, Philippe D., Andrei Sinyavsky, and Lynn Visson. "The Russian Intelligentsia." World Literature Today 72, no. 1 (1998): 164. http://dx.doi.org/10.2307/40153653.

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Galounis, Markos. "On the Sources of Nihilism in Dostoevsky's "Crime and Punishment"." RUS (São Paulo) 11, no. 16 (September 25, 2020): 237–57. http://dx.doi.org/10.11606/issn.2317-4765.rus.2020.172012.

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It is well known that Dostoevsky's Crime and Punishment reflects the intellectual milieu of the period of its conception. More specifically, the motivation of Raskolnikov's crime is rooted in the nihilism of the radical intelligentsia of the period. In this article, the ideology of Raskolnikov is identified with the ideology of the representatives of the radical intelligentsia, namely Nikolai Chernyshevsky and Dimitri Pisarev. It also traces the continuity and discontinuity of the ideas of these thinkers. Finally, argues that Dostoevsky perceived the evolution and radicalization of the intelligentsia's ideas through the lenses of the evolution and radicalization of the Left Hegelians, namely Feuerbach and Stirner, whose ideology influenced the Russian radical intelligentsia. Thus is brought to the fore the intellectual origins of the Russian radical intelligentsia's nihilism, which was seminal to Dostoevsky's Crime and Punishment.

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Gusejnov, Gasan. "Intelligentsia exhumed: nationalist trends among contemporary Russian intelligentsia." Russian Journal of Communication 10, no. 2-3 (September 2, 2018): 225–32. http://dx.doi.org/10.1080/19409419.2018.1533424.

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5

Likhachev, D. S. "On the Russian Intelligentsia." Russian Social Science Review 36, no. 2 (March 1995): 83–95. http://dx.doi.org/10.2753/rss1061-1428360283.

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Likhachev, D. S. "On the Russian Intelligentsia." Russian Studies in Literature 31, no. 1 (December 1994): 19–31. http://dx.doi.org/10.2753/rsl1061-1975310119.

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Makarenko, Ekaterina I. "Factors in Labor Activity of Modern Russian Technical Intelligentsia." REGIONOLOGY 28, no. 2 (June 30, 2020): 322–49. http://dx.doi.org/10.15507/2413-1407.111.028.202002.322-349.

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Introduction. The real situation in the economic, political and educational spheres hinders the development of intellectual and professional resources of technical intelligentsia. The purpose of the study is to identify objective conditions and subjective factors that determine the labor activity of modern Russian technical intelligentsia as a personnel basis for socio-economic changes and innovative transformations in the country. Materials and Methods. Official statistics and legislative acts were used as the materials for an analysis of the objective conditions. The methodological principles of historicism and socio-historical continuity, the methods of mathematical statistics were applied. When interpreting subjective factors, the empirical data obtained using the methods of the mass survey “Modernization of the Economy and Technical Intelligentsia” and the expert survey “Innovative Activity of Technical Intelligentsia” were examined. The surveys made it possible to reveal technical intelligentsia’s opinion – an assessment of current events in terms of adaptation to market relations and crises of recent years, job satisfaction, material remuneration for one’s work, value orientations. Results. The study made it possible to identify the objective conditions (the economic situation of the country, the state of institutions of education, etc.) and the subjective factors (the degree and level of labor adaptation of technical intelligentsia to the ongoing socio-economic transformations of recent decades, job satisfaction, etc.) that characterize modern Russian technical intelligentsia. The performed analysis of these conditions and factors indicates the difficulties for implementing a large-scale innovative breakthrough both in Russia’s economy and society as a whole. Discussion and Conclusion. Modern objective conditions determining the development of technical intelligentsia do not contribute to the completion of its traditional social mission – to be the pillar of scientific, technological and innovative transformations. The article is of practical importance for government agencies at various levels, for public organizations working to improve policies in the field of innovation in industry, science and education. Empirical data can be used for further scientific interpretations, as well as for diagnostics and advice on targeted support to enterprises and organizations in the productive sector.

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Manchester, Laurie. "The Secularization of the Search for Salvation: The Self-Fashioning of Orthodox Clergymen's Sons in Late Imperial Russia." Slavic Review 57, no. 1 (1998): 50–76. http://dx.doi.org/10.2307/2502052.

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In recent decades, historians of prerevolutionary Russia have emphasized the diverse and complex nature of the group of educated Russians that has traditionally been referred to as the “intelligentsia.” In the existing historiography, there have been numerous investigations into various subgroups of the intelligentsia, including studies of noble intellectuals, students, women radicals, religious thinkers, ethnic elites, and members of political parties and of specific professions. The subgroup that contributed more to Russian professions and political movements than any other non-noble subgroup in both quantitative and qualitative terms is also the only prominent subgroup that has been neglected. The members of this neglected subgroup are Russian Orthodox clergymen's sons, referred to throughout this article by the Russian term popovichi?

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Subotic, Milan. "The birth of Russian intelligentsia from the spirit of enlightenment: Alexander Radishchev (I)." Filozofija i drustvo 19, no. 3 (2008): 293–311. http://dx.doi.org/10.2298/fid0803293s.

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This text is the first part of a larger study about Alexander Radishchev, one of the leading representatives of Enlightenment in Russia's XVIII Century. Analyzing Voltaire's and Diderot's relationship with Catherine II, the Empress of Russia, in the Introduction of this article, the author formulates the reasons for thematization of Russian reception of Enlightenment. Since Radishchev is considered as 'the father of Russian intelligentsia', different approaches to the meaning of the concept of 'Russian intelligentsia' are considered in the first chapter. Radishchev's biography is interpreted in the second chapter in order to facilitate the understanding of his ideas. Interpretation of his ideas, as well as of Catherina's 'enlightened absolutism', will be subject to further consideration in the second part of the study.

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Terekhova, Tatiana, Elena Trofimova, and Natalya Terekhova. "The Image of Modern Russian Intelligentsia: A Representation of Self-Identification." Theoretical and Practical Issues of Journalism 10, no. 1 (March 24, 2021): 141–56. http://dx.doi.org/10.17150/2308-6203.2021.10(1).141-156.

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The article gives an overview of researches, based on the methodological provisions of media psychology, psychosemiotics and narrative psychology, into the contemporary Russian intelligentsia, and determines the scientific and social significance of the intelligentsia as a «Russian specific phenomenon». Psychosemiotic and narrative analyses of the modern Russian intelligentsia were conducted on the basis of original texts of interviews with participants of the TV program «Posner». Psychosemiotic analysis has shown that modern mass media transform ideas about the contribution of the intelligentsia to the history of civilization, and its attitudes to the challenges of modernity. In the narrative, the dynamics of the States of the actors of the analyzed narrative text of the Respondent is established. It is determined that both methods largely complement each other, clarify and update the research of self-identification of the modern Russian intelligentsia. This article presents empirical results of psychosemantic representation of the image of the Russian intelligentsia. Ppsychosemantic analysis of public opinion regarding the image of the intellectual of the XIX–XX centuries and the image of the modern Russian intellectual was carried out using the author's specialized semantic differential. The sample consisted of the intelligentsia of the Angara region (scientists, musicians, artists, doctors, teachers) with a total number of 256 people. Based on the data obtained using a specialized semantic differential for assessing the images of the intelligentsia of the 19th and 20th centuries and the modern Russian intelligentsia, the leading factors that characterize the images of representatives of the intelligentsia of the 19th and 20th centuries are the following: social distance, voice of conscience, developed intellectual abilities, altruism, social elite, political leadership, patriotism; as for modern Russian intelligentsia they are: publicity, education, and social leadership. propensity to humanism, educated innovator, developed intellectual abilities, propensity to patriotism. There are differences in the images of the intelligentsia of the 19th and 20th centuries and modern Russian intelligentsia, which are manifested through the development of self-awareness, reflection on their place, role and purpose in life.

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Romanovskaya, Eugenia V. "From the History of Nihilism In Russia: “Vekhi” and Frank." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 20, no. 4 (November 23, 2020): 394–97. http://dx.doi.org/10.18500/1819-7671-2020-20-4-394-397.

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In the article, the attempt is made to comprehend the influence of the ideology of nihilism on the social condition of Russia after the defeat of the 1905 revolution. Leading Russian philosophers (N. A. Berdyaev, S. N. Bulgakov, M. O. Gershenzon, A. S. Izgoev, B. A. Kistyakovsky, P. B. Struve, S. L. Frank) in the collection of articles “Vekhi”, published in 1909, spoke about the role of the Russian intelligentsia in this revolution. The release of the collection caused a fierce debate in the society. We settled on the article by S. L. Frank (“Ethics of Nihilism”), which was devoted to the phenomenon of Russian nihilism. In his opinion, the enthusiasm of the intelligentsia in the ideas of nihilism was a pressure point in the failure of their participation in the revolution. The article attempts to consider the manifestations of nihilism in Russia, which was not only an “academic philosophical theory”, but also an important factor in influencing the events of the Russian revolution. Frank understood nihilism as the non-recognition of absolute values (truth, justice, freedom, beauty). Moralism, namely nihilistic moralism is the essence of the worldview of the Russian intelligentsia. And Frank, in his article, argues that the Russian intelligentsia must reconsider old values and acquire new ones, – the values of creative religious humanism.

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Shevchenko, Kirill V. "The History and Culture of Galician Rus’ as Viewed by Galician-Russian Enlighteners and National Activists in the 20th Century." Almanac “Essays on Conservatism” 58 (August 1, 2020): 349–58. http://dx.doi.org/10.24030/24092517-2020-0-2-349-358.

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The article analyzes the views of the leading Galician-Russian socio-public and cultural activists of the 19th century on the history and culture of Galician Rus. Most Galician-Russian intelligentsia of the 19th century shared the idea of Galician Rusyns being an inseparable and organic part of the triune Russian people consisting of Great Russians, Little Russians and White Russians. Galician Rusyns were considered by Galician-Russian intelligentsia as a kinship branch of Little Russian people. Galician-Russian cultural figures stressed the primordial tradition of cultural and historical unity of all Russian lands as well as the important role of Galicia in common Russian history. Thus, they considered the native of Galicia Metropolitan Peter to be one of the major figures in mutual Russian history as he supported the policy of Moscow Prince Ivan Kalita and played the crucial role in turning Moscow into the church capital of Russian lands in early 14thcentury. Moreover, the Galicians and Little Russians by birth played very important role in developing Russian culture, education and public thought in the period of the 17th –19th centuries. Traditional orientation of Galician-Russian intelligentsia on Russian culture and Russian literary language in the 19th century was strongly opposed by the representatives of the Ukrainian movement, which supported the idea of Galician Rusyns being a part of the Ukrainians, not belonging to Russian nationality. Due to political reasons, Ukrainian movement was widely supported by Austrian and Polish authorities, who used the First World War as a suitable pretext for mass repressions against the representatives of Galician-Russian movement in Galician region.

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Kaźmierczyk, Zbigniew. "Idea przeobrażenia świata w środowisku rosyjskiej inteligencji." Acta Neophilologica 2, no. XXI (December 1, 2019): 77–90. http://dx.doi.org/10.31648/an.4747.

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This paper displays the birth of the Russian intelligentsia and demonstrates the differences between educated people and members of the intelligentsia. It proves that each member of the intelligentsia is educated, while not every educated person is a member of the intelligentsia. Such a person needs to be fanatically devoted to the idea of the emancipation of the people, which is followed by atheists. The paper distinguishes the Russian intelligentsia and the Polish intelligentsia. It discovers the destructiveness of the intelligentsia based on the Gnostic-Manichaean foundation. It emphasizes the anti-worldness of the secularization of religious beliefs and ideas which are averse to the world as such. It proves that the Russian idea of the world transformation is motivated by destructive desires: hatred towards life, towards existence in bodily and physical mortal life. The author of the paper proves that the response to the destructive potential of the idea of the absolute world transformation triggered the beginnings of the Russian religious rebirth – the return to the metahistorical dimension of the Russian idea.

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Abram, Fet. "Russian universities and the Russian intelligentsia. Part 1." Ideas and Ideals 2, no. 3 (September 15, 2016): 155–69. http://dx.doi.org/10.17212/2075-0862-2016-3.2-155-169.

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Fet, Abram. "Russian universities and the Russian intelligentsia. Part 2." Ideas and Ideals 2, no. 4 (December 15, 2016): 146–60. http://dx.doi.org/10.17212/2075-0862-2016-4.2-146-160.

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Zulpukarova, Elmira M. G. "FORMATION OF THE DAGESTAN INTELLIGENTSIA IN G.S.KAYMARAZOV’S WORKS." History, Archeology and Ethnography of the Caucasus 15, no. 1 (March 19, 2019): 17–21. http://dx.doi.org/10.32653/ch15117-21.

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Abstract. The article analyzes the works of Professor G.S. Kaymarazov, dedicated to the problem of the formation and development of the Dagestan intelligentsia. This problem is highly relevant, since the Dagestan intelligentsia, the formation of which began after the annexation of Dagestan to Russia, made a great contribution to the socio-economic and cultural development of the peoples of Dagestan. The relevance of this problem has increased recently, since some researchers have distortedly interpreted the role of the Russian intelligentsia in training intellectuals from Dagestan, as well as the contribution of Russian specialists to the economic and cultural development of Dagestan in the Soviet period.The article deals with the monographs of Professor G.S. Kaymarazov, published in different years, shows what aspects of the formation and development of the Dagestan intelligentsia he studied.The author of the article concludes that the works of G.S. Kaymarazov made a significant contribution to the study of the culture of the peoples of Dagestan, including the formation and development of the Dagestan intelligentsia.

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Shlapentokh, Dmitry. "Construction of a Utopian West: The Russian Nineteenth-Century Intelligentsia." European Review 22, no. 2 (May 2014): 335–54. http://dx.doi.org/10.1017/s1062798714000155.

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A person’s image of a foreign country is often not related to an actual encounter, but limited and one-sided based on the environment of the person’s native land. Consider, for example, the Russian elite perception of the West in the eighteenth and early nineteenth centuries. Peter the Great’s reign shook Russia’s traditional society and led to the spread of promiscuity and general immorality. Consequently, for many Russians, whether or not they traveled, the West, epitomized by France, was a place of erotic pleasures and easygoing life. By the beginning of the nineteenth century some members of the Russian elite started to question the political system of their native land. For some of them, like Peter Chaadaev, the West stood as a symbol of the ideal political institutions and Russia for the dead end of history.

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Brintlinger, Angela. "The Hero in the Madhouse: The Post-Soviet Novel Confronts the Soviet Past." Slavic Review 63, no. 1 (2004): 43–65. http://dx.doi.org/10.2307/1520269.

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Using Viktor Pelevin's Chapaev and Pustota and Vladimir Makanin's Underground or a Hero of Our Time, Angela Brintlinger explores the way contemporary fiction portrays the post-Soviet intelligentsia and its search for identity in postmodern Russia. These authors juxtapose contemporary heroes with literary and historical heroes of the Russian and Soviet past in a struggle to come to terms with Soviet experience and the intelligentsia's relationship to Russian literature. Both Pelevin and Makanin use the chronotope of the madhouse to examine the idea of the hero in Russian literature and history. In making such deliberate use of the Russian past, from its literary heroes to the insidious institution of the mental asylum, both authors force their post-Soviet readers to confront die fact that the flow of history is as much about continuities as it is about change.

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Zhdanova, Irina, and Konstantin Maltsev. "Russian intelligentsia and Russian philosophy of the abroad of the 19th-20th centuries: Philosophy as a Worldwide and Ideology." KANT 37, no. 4 (December 2020): 260–66. http://dx.doi.org/10.24923/2222-243x.2020-37.55.

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The "phenomenon of the intelligentsia" does not have an unambiguous "sociological certainty": the multiplicity of heterogeneous "criteria" provokes resorting to the "constructivist approach" of defining "community" – "without groups, identities", outside of "categorical unity" (R. Brubaker); in this case, the origin and genesis take on "relevance" and the study of the "nature" of the Russian intelligentsia of the turn of the 19th-20th centuries seems to be "necessary". The philosophical interpretation of the "phenomenon of the Russian intelligentsia" seems to be a significant prerequisite for understanding the "phenomenon of the intelligentsia" in this connection. The "first step" in the study of this problem is the analysis of the "intellectual worldview"; the article proves that the subject here is Russian philosophy of the turn of the 19th – 20th centuries, which must be "realized" in the form of, first of all, a "whole worldview": the article indicates the reasons for the named "state of affairs". The philosophical interpretation of the "phenomenon of the intelligentsia" on the basis of the analysis of the "worldview" leads to the conclusion about its "sectarian nature" and "hereticity" (S. N. Bulgakov) of its "philosophical self-consciousness"; it is a "characteristic feature" of the "phenomenon of the intelligentsia" of "as such".

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Akulich, Maria M., Ilona V. Ilyina, and Roman R. Khuziakhmetov. "Russian Intelligentsia: New Outlines of Identity." Tyumen State University Herald. Social, Economic, and Law Research 3, no. 4 (2017): 41–56. http://dx.doi.org/10.21684/2411-7897-2017-3-4-41-56.

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Tsapko, Miroslava, and Darima Tsybikova. "Meanings of Life for Russian intelligentsia." Социологические исследования, no. 10 (2018): 153–56. http://dx.doi.org/10.31857/s013216250002167-6.

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Shosky, John. "Zhivago’s Children: The Last Russian Intelligentsia." European Legacy 19, no. 2 (February 23, 2014): 279–81. http://dx.doi.org/10.1080/10848770.2014.876222.

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Kalinovsky, Artemy. "Zhivago's children: the last Russian intelligentsia." Cold War History 11, no. 2 (May 2011): 277–78. http://dx.doi.org/10.1080/14682745.2011.569152.

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van den Eeden, Mare. "Zhivago's Children: The Last Russian Intelligentsia." East Central Europe 38, no. 2-3 (2011): 390–92. http://dx.doi.org/10.1163/187633011x572772.

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Jersild, Austin. "Rethinking Russia From Zardob: Hasan Melikov Zardabi and the “Native” Intelligentsia." Nationalities Papers 27, no. 3 (September 1999): 503–17. http://dx.doi.org/10.1080/009059999108984.

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Many non-Russians in the Russian Empire were active members of imperial educated society (obshchestvo), and they often conceived of the colonial advance of Russia as part of the march of the progressive West and “civilization” itself into the backward lands of the East. Reformist empire builders who criticized the brutal wars and population transfers that marked the conquest of the southern borderlands also emphasized the civilizing mission of the empire on its eastern frontier. This article explores the conception of Russia and its empire in the work of the Azerbaijani publicist Hasan Melikov Zardabi. Zardabi was genuinely enthusiastic about Russia and the prospect of an enlightened imperial future for the lands of the former khanates on the frontier of the Iranian and Ottoman empires. The unusual circumstances of his life, however, which included exile to his remote and native village of Zardob, a small fishing village on the Kura River to the west of Baku, compelled him to re-evaluate his estimation of Russia and the benefits of imperial rule. Zardabi learned from his experience in Zardob, and grew to rethink his earlier views about civilization and the Russian Empire.

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Berest (Юлия Берест), Julia. "The Theme of Happiness and British Utilitarianism in Russian Thought, from the 1860s to the Early 1880s." Journal of Modern Russian History and Historiography 14, no. 1 (October 18, 2021): 5–68. http://dx.doi.org/10.30965/22102388-12340002.

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Abstract The theme of happiness is a neglected topic in studies of Russian thought, in part because the Russian intelligentsia came to be associated with the ethos of self-abnegation and sacrifice in the name of the common good. It is little known that the spread of utilitarian philosophy in Russia in the early 1860s sparked a debate on the notion of happiness (individual and collective) between the left intelligentsia and their opponents on the conservative spectrum. The publication of the Russian translations of Jeremy Bentham and John Stuart Mill in the late 1860s provided a new spur to the controversy and gave it a more philosophical flavor. While the intelligentsia thinkers asserted the right to happiness as one of the fundamental human needs, rooted in the very essence of human nature, the conservative writers contested both the idea of happiness as a right and the notion that happiness is the purpose of life. This article examines the intellectual and contextual development of the theme of happiness in Russian thought throughout the 1860s–1880s.

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Kheimets, Nina G., and Alek D. Epstein. "Confronting the languages of statehood." Language Problems and Language Planning 25, no. 2 (December 31, 2001): 121–43. http://dx.doi.org/10.1075/lplp.25.2.02khe.

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This paper reviews sociological analysis of the transformation of the link between language and identity among Soviet Jewish immigrants in Israel, focusing on their common desire for Russian language maintenance after their immigration to the State of Israel. The authors argue that although the immigrants acquire Hebrew quite fast, which improves their occupational perspectives and enriches their social life, the former Soviet Jewish intelligentsia’s perception of the dominant Israeli policy of language shift to Hebrew is extremely negative: in their view it resembles the Soviet policy of language shift to Russian. However, because of the success of Soviet language policy in suppressing Yiddish and Hebrew, the contemporary cultural world of Russian Jews has been mediated mostly in Russian. Furthermore, the self-identification of today’s post-Soviet Jewish intelligentsia combines the Jewish (mostly Yiddish) legacy and the heritage of Russian culture, which has been created partly by Jewish writers. Therefore, Russian Jews tend to consider Russian a more important channel than Hebrew for conveying their cultural values. The Soviet Jewish intelligentsia in Israel is striving to retain a multilingual identity: while they do appreciate Hebrew and the cultural values it conveys, they share a strong feeling that their own cultural-linguistic identity is of great value to them.

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Qinyan, An. "The Fate of the Russian inTelligentsia in the XX Century. Re-Reading Milestones." Voprosy Filosofii, no. 3 (2021): 113–27. http://dx.doi.org/10.21146/0042-8744-2021-3-113-127.

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The article provides an analysis of historical events in Russia in the 20th century from the point of view of the influence of the Russian intelligentsia on them, its theoretical and practical activities. The starting point for the author is the collection Milestones (1909) and the criticism of the intelligentsia, which is the main meaning of the articles in this collection. The author shows that, despite the great influence of the intellectuals on the fate of Russia, they was not able to fully realize its ideals, and the fate of many of them was tragic. Their ideals were in contradiction with the real life of Russia, and later of the Soviet Union, they did not take into account the peculiarities of the development of the Russian and then the Soviet state and society. Their attempts to go against social practice inevitably ended in failure, while the desire to act in accordance with social practice often led to results that were contrary to their ideals. According to the author, the fate of the Russian intelligentsia in the 20th century confirmed the correctness of the materialist understanding of history, according to which, in the absence of ideals, movement forward has neither a driving force nor a direction, and without reliance on practice, all ideals turn into utopia. Therefore, the correct solution to the problem of connecting excellent ideals and objective practice is a matter of high political art. In the process of modernizing a backward state, the intelligentsia has a special mission.

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Mineeva, Elena, Alevtina Zykina, Aleksey Mineev, and Olga Dmitrieva. "Views of Representatives of the Academic School of Russia in the Second half of the 18th Century on the Future Generation of the Russian Intelligentsia: the Position of Teachers of the Russian School in the Projects of the Staff of the St. Petersburg Academy of Sciences." OOO "Zhurnal "Voprosy Istorii" 2021, no. 12-4 (December 1, 2021): 31–42. http://dx.doi.org/10.31166/voprosyistorii202112statyi119.

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In the history of the Russian intelligentsia there are still many controversial and poorly studied issues. One of the numerous groups of the intelligentsia in Russia has always been its pedagogical component. This independent social group, represented by teachers and teachers, began to form in the second half of the 18 th century, which became possible thanks to the educational reform of Catherine II. Initially, the Empress attracted a wide range of interested persons to discuss the future of Russian education. As a result, she received various proposals and projects on the establishment of a comprehensive school in Russia. In this article, special attention of researchers is drawn to two projects, the authors of which were employees of the St. Petersburg Academy of Sciences.

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Kovelman, Arkady. "Jewish Studies in Russia: Yesterday and Tomorrow." Judaic-Slavic Journal, no. 1 (2018): 11–14. http://dx.doi.org/10.31168/2658-3364.2018.1.1.2.

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There was no continuity between Jewish studies in post-Soviet Russia and the pre-revolutionary period. Rather, interest in Jewish culture and history fermented during the late-Soviet “stagnation” period as a kind of amateur, nationalist-motivated intellectual enterprise. The collapse of the Soviet Union made Jewish studies legal. In the 1990s, however, the cultural enthusiasm of the Russian intelligentsia (as well as the intelligentsia itself) could not be supported by internal resources. Fortunately, at that time Russian scholars received generous support from Israeli and American universities and charity foundations. Yet the creativity of Russian Jewish scholarship has still not realized its potential. There is a need for more rigorous studies to prove its scholarly and intellectual validity, and we hope that the new journal will help to address this need.

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Gayda, Fedor. "“Russian intelligentsia”: the Birth of the Concept." Philosophy. Journal of the Higher School of Economics IV, no. 2 (June 30, 2020): 229–48. http://dx.doi.org/10.17323/2587-8719-2020-2-229-248.

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Weiner, Douglas R. "Intelligentsia Science: The Russian Century, 1860-1960." Canadian-American Slavic Studies 45, no. 2 (2011): 237–38. http://dx.doi.org/10.1163/221023911x556580.

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Shalin, Dmitri N. "Russian intelligentsia in the age of counterperestroika." Russian Journal of Communication 10, no. 2-3 (September 2, 2018): 212–24. http://dx.doi.org/10.1080/19409419.2018.1518153.

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Palkin, Alexei D. "Russian intelligentsia in the age of counterperestroika." Russian Journal of Communication 12, no. 1 (January 2, 2020): 80–83. http://dx.doi.org/10.1080/19409419.2020.1726154.

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Sokolov, A., and L. Afanasova. "On the Reproduction of the Russian Intelligentsia." Russian Education & Society 45, no. 2 (February 2003): 5–21. http://dx.doi.org/10.2753/res1060-939345025.

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Aksyuchits, Victor V. "lmost all estimates of the figure of Alexander Solzhenitsyn are not related to literary criticism. Most studies evaluate his role, intentions and results. His figure is assessed in the context of the fate of the country, public perception and attitude to the country, which is Motherland for some, and mental and political enemy for the others. And for this purpose it is not even important who is right from the historical and political point of view. The point is who and how perceived the USSR and the entire Soviet project. Solzhenitsyn is seen as the enemy of the USSR and the Soviet project by those who popularized and helped him, and also according to his self-evaluation. Therefore, for those who identify themselves with the Soviet Union, its heritage and the entire Soviet project Solzhenitsyn represents the enemy and bearer of evil. For those who are hostile to the Soviet Union and the Soviet project, Solzhenitsyn is an ally in their struggle and bearer of good. Which of these parties is right is the issue of history and morality. 66% of Russian citizens support the first point of view, and the second point of view is supported by 25% of the population. Nowadays 88 % of Russian citizens know who Solzhenitsyn was. 31% consider him to be moral authority for them. 8% of the people believe that Solzhenitsyn presented true facts in his books." Almanac “Essays on Conservatism” 66 (February 20, 2019): 260–75. http://dx.doi.org/10.24030/24092517-2019-0-1-260-275.

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In the article the author studies the formation process of Russian intelligentsia analyzing its «birth marks», such as nihilism, estrangement from native soil, West orientation, infatuation with radical political ideas, Russophobia. The author examines the causes of political radicalization of Russian intelligentsia that grew swiftly at the end of the 19th and beginning of the 20th centuries and played an important role in the Russian revolution of 1917.

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Berest, Julia. "John Stuart Mill and His Autobiography in Imperial Russia." Journal of Modern Russian History and Historiography 10, no. 1 (August 22, 2017): 28–70. http://dx.doi.org/10.1163/22102388-01000003.

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Among Western European thinkers whose works were translated into Russian in the 19th century, John Stuart Mill (1806–1873) was one of the most influential and controversial figures. As an economist with socialist sympathies and an advocate of women’s rights, Mill enjoyed special popularity among the left intelligentsia in Russia. Ironically, Mill’s reputation proved higher and more long-lasting in Russia than in Mill’s home country. This essay examines the Russian reception of Mill’s Autobiography, the last of his works to be translated into Russian. It illustrates significant differences in the Russian and British treatments of Mill’s legacy.

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Vinogradov, Vladimir. "The Russian Intelligentsia: Taming Nihilism in the Stalin Period." Journal of Flm Arts and Film Studies 11, no. 4 (December 13, 2019): 43–54. http://dx.doi.org/10.17816/vgik11443-54.

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This essay represents a fragment of a text devoted to issues of figurative representation in Soviet and Russian cinema. It briefly analyzes the evolution of the image of the scientist during the period of Stalinist cinema. The authors theoretical reasoning is based on the definition of nihilism given by Nikolai Berdyaev in his essay Russian Socialism and Nihilism. In their policy towards the intelligentsia, including the policy in the sphere of cinema, the Soviet authorities used those attributes of nihilism which constituted the main essence of the Russian and Soviet intelligentsia. The author discusses four periods in the history of Soviet cinema: the 1920s, the 1930s, the World War II period and the consequent period of malokartinye (film scarcity). Beginning with the film Congestion (1919), an attempt had been made to convince representatives of the intelligentsia that the Soviet form of government carried the ideas of freedom, equality and fraternity, so there was no more reason for nihilistic attitudes towards reality as to a world ruled by evil. In the 1930s, the Soviet culture formed a full-fledged positive image of a scientist who accepted Soviet power. A most important domestic political task was outlined: the state was to carry out a tremendous job of bringing up its own Soviet intelligentsia and scientists who would not be tainted by the wrong nihilism of their pre-revolutionary predecessors. If it ever arose, nihilism was to be tightly controlled and transformed into the search for scientific truth and intransigence towards the enemies of the Soviet regime. During the World War II (the Great Patriotic War), intellectuals became the highest embodiment of spiritual aspirations and the denial of everything hostile to the nation; it may be said that their faith was deemed as an achievement comparable to the faith of Christian martyrs. And in the post-war period and the period film scarcity, cinema renewed the demonstration of the possibility of an ideal relationship between the scientists, the intelligentsia and the Soviet government. Film representation system included images of what the Soviet government gave to the scientists (and, more broadly, to the intelligentsia) and of their debt of gratitude for everything given to them.

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Rapoport, Tamar, and Edna Lomsky-Feder. "'Intelligentsia' as an Ethnic Habitus: The inculcation and restructuring of intelligentsia among Russian Jews." British Journal of Sociology of Education 23, no. 2 (June 2002): 233–48. http://dx.doi.org/10.1080/01425690220137738.

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Bulycheva, Elena V. "THE ATTITUDE OF GREEK SOCIETY TO RUSSIA IN THE SECOND HALF OF THE 19TH CENTURY (ACCORDING TO THE MEMOIRS OF THE RUSSIAN INTELLIGENTSIA)." RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, no. 1 (2021): 20–29. http://dx.doi.org/10.28995/2073-6339-2021-1-20-29.

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The article seeks to present the attitude of Greek society to Rus - sia in the second half of the 19th century, based on memoirs of representatives of the Russian intelligentsia who visited Greece at that time. The author draws attention to the fact that the second half of the 19th century was a very difficult time for Greek society. In 1821, as a result of a long struggle, the Greeks gained independence from the Ottoman state and the question arose before them about the ways of further development. There was no consensus in society on that issue. The paper explores the opinions of different strata of Greek society based on the facts and arguments from the memoirs of our compatriots. Representatives of the Russian intelligentsia who visited Greece at that time note that the attitude to Russia was not uniform. The opinion of the Greeks about Russia was particularly impacted by political events and the influence of Western Europe.

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Grdina, Igor. "Intelligentsia in Russia, Intellectuals in Slovenia." Monitor ISH 16, no. 1 (November 21, 2014): 47–68. http://dx.doi.org/10.33700/1580-7118.16.1.47-68(2014).

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During their complex, initially spontaneous and later predominantly dictated modernisation, the western countries accepted intellectuals into their state apparatuses. As a result, the latter never formed an independent, oppositional group of citizens. They subscribed to various ideological trends while working as intellectuals in the public sphere. Russia, on the other hand, underwent a different process. Under the special circumstances accompanying the development of an autocratically ruled Russian Empire, which was drawn into modernisation processes by orders ‘from above’ (Peter I, Catherine II, Alexander II), the educated stratum organised itself as a particular group of citizens – the intelligentsia. These were crucially defined by their critical attitude to the government. In 1917, following the downfall of the imperial rule, which was incapable of a quick and radical self-reform, this stratum found itself in the ruler’s capacity, but their inability for constructive work soon deprived them of power. They were superseded by professional revolutionaries, who were their rivals in opposing the Empire. Most of the intelligentsia emigrated abroad, where they initially tried to work as they had in Russia, but the new currents in their host countries transformed their status into that of intellectuals. In Soviet Russia, on the other hand, the newly trained intelligentsia gained a different role: they were to ensure a professional construction of socialism. This was likewise the case in the Kingdom of Yugoslavia, including Slovenia, where the concept of the intelligentsia first appeared in its Soviet variety, after the Communist revolution.

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Sargeant, Lynn M. "High Anxiety: New Venues, New Audiences, and the Fear of the Popular in Late Imperial Russian Musical Life." 19th-Century Music 35, no. 2 (2011): 93–114. http://dx.doi.org/10.1525/ncm.2011.35.2.93.

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Abstract Russia's social and economic transformation at the beginning of the twentieth century was accompanied by profound cultural and artistic transformation. In particular, Russian cultural elites struggled to control and contain what they saw as threats to Russia's national culture. At the same time, however, they sought ways to bring the working classes into a closer cultural accord with educated society. Although these efforts continued a long process of intelligentsia efforts to shape Russian society by controlling the development of “the people,” industrialization and urbanization had already begun to fundamentally restructure the relationship between the educated and popular classes. In musical life, the intelligentsia struggled with two somewhat contradictory impulses: first, to simultaneously protect musical and song traditions from the threat of contamination by new urban genres; and second, to develop “rational recreations” that would appeal to the peasantry and the urban working classes. To those ends, they created, among other activities, accessible (obshchedostupnyi) concerts, temperance choirs, and singing classes in a wide variety of locations across the Russian Empire. These musical projects were part of a much larger, somewhat utopian effort by educated society to create an ideal Russia by eliminating its supposed social, cultural, economic, and political backwardness relative to Western Europe. Nevertheless, the consequences for Russian musical life proved significant. Not only did these efforts lay the moral and intellectual foundation for Soviet-era interventionist and utopian cultural policies, but they also in the short term significantly diversified and democratized musical life in the last decades of tsarist rule.

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Toshchenko, Zhan T. "Russian humanitarian intelligentsia: contradictions of the life world." Siberian Socium 2, no. 3 (November 15, 2018): 8–15. http://dx.doi.org/10.21684/2587-8484-2018-2-3-8-15.

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Kelly, Aileen. "Self-Censorship and the Russian Intelligentsia, 1905-1914." Slavic Review 46, no. 2 (1987): 193–213. http://dx.doi.org/10.2307/2498907.

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How long ago was it that, terrified from childhood, we ceased to kill in ourselves the most innocent desires? How long ago did we cease to shudder when finding in our souls passionate impulses unrecorded in the tariff of romanticism?Aleksandr Herzen, From The Other ShoreIn a letter to his friends in Russia in 1850, Aleksandr Herzen complained of the “democratic orthodoxy” that was forming among the exiled revolutionaries of 1848:They have established their own radical inquisition, their poll tax on ideas: ideas and thoughts which satisfy their demands have the rights of citizenship … the others are … the proletariat of the moral world: they have to be silent or win their place by a head-on attack. Against rebellious ideas there has appeared a democratic censorship, incomparably more dangerous than any other, because it has neither police, nor packed juries … nor prisons, nor fines. When the reactionary censorship takes a book from your hands, the book receives universal respect: they persecute the author, close a printing house, smash the machinery, and the persecuted word acquires the status of a belief. Democratic censorship achieves the moral destruction of its object: its accusations are promulgated not … from a procurator's mouth, but from the distance of exile, the darkness of prisons. A verdict written by a hand which bears the marks of chains leaves a deep impression on the heart, which does not prevent it from being unjust.

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Raeff, Marc. "The People, the Intelligentsia and Russian Political Culture." Political Studies 41, no. 1_suppl (August 1993): 93–106. http://dx.doi.org/10.1111/j.1467-9248.1993.tb01806.x.

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Valles, A. "Doubt, Atheism, and the Nineteenth-Century Russian Intelligentsia." Common Knowledge 19, no. 1 (December 14, 2012): 146. http://dx.doi.org/10.1215/0961754x-1815944.

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Brown, Archie. "The Russian intelligentsia: living and surviving in diversity." Political Quarterly 91, no. 3 (July 2020): 680–82. http://dx.doi.org/10.1111/1467-923x.12874.

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Rubenstein, Joshua. "Vladislav Zubok, Zhivago's Children: The Last Russian Intelligentsia." Journal of Cold War Studies 12, no. 3 (July 2010): 171–73. http://dx.doi.org/10.1162/jcws_r_00026.

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Glagoleva, Olga E. "Still Alive: The Russian Intelligentsia in a Predicament." Canadian Slavonic Papers 40, no. 1-2 (March 1998): 137–50. http://dx.doi.org/10.1080/00085006.1998.11092180.

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Abselemov, S. A. "Colonization of the Steppe in the Activities of Representatives of the Kazakh Intelligentsia in the 2nd Half of the 19th – the Beginning of the 20th Centuries." History 18, no. 8 (2019): 48–58. http://dx.doi.org/10.25205/1818-7919-2019-18-8-48-58.

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The article examines the materials of the anti-colonial discourse of the second half of the 19th – early 20th centuries, which is based on the ideas of the national intelligentsia of Kazakhstan about the status of the indigenous population of the Steppe Territory in imperial projects and colonization practices. The research of the written sources and activities of the liberal national intelligentsia revealed, that the priority was given to criticism of Russia's imperial policy towards nomadic groups of the population. This paper aims to identify the sociocultural conditions of the formation of the national intelligentsia, as well as the approaches of the early Kazakhstan historiography to the assessment of the factors of the agrarian colonization. As a result, the author found out that implementing the policy of “big Russian nation”, the Russian authorities tried to create the favorable conditions for the natural Russification of the Kazakh elite. The political measures included among the others the involvement in education and management system. Thus the emerging layer of the national intelligentsia actively participated in the imperial activity o intended to study of the colonization fund, jointly with a detachment of state officials – groups with common signs of professional identity. in the second half of the 19th century, in the period of growing popularity of separatist sentiments in Kazakhstan, the national intelligentsia, educated in the European spirit, actively perceived the ideas of Siberian regionalism, and in the early 20th century – radical leftist parties and movements, which strengthened the anti-colonial the focus of their rhetoric.

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Journal articles on the topic 'Russian intelligentsia'

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